Translated using ChatGPT. A scholarly translation can be found here.
It has been shown above that Christ prepared Himself for teaching by receiving Baptism; now, however, He prepares by overcoming temptation. Concerning this, two things are done: first is set forth the victory which He had over temptation; second, how He called the disciples to hear His teaching, where it says, “And Jesus, walking by the Sea of Galilee.”
Regarding the first, three things are done: first certain preliminaries about the temptation are set down; second the assault of the temptation is presented, where it says, “And the tempter coming said”; third the victory, where it says, “Then the devil left Him.”
Three preliminaries are given, namely the place, the fasting, and the experience of hunger. Concerning the first, four things are touched upon: the time and place, the guide, and the purpose of this leading. The time is “then,” namely when it had already been declared by the voice of the Father that He was the Son of God. In this it is given to understand that temptation threatens those who are made sons of God through Baptism; Sirach 2:1: “My son, when you come to the service of God, stand in justice and fear, and prepare your soul for temptation.”
This desert was between Jerusalem and Jericho, where many were killed, concerning which Luke 10:30 says: “A certain man went down from Jerusalem to Jericho and fell among robbers, who stripped him and, having wounded him, departed, leaving him half dead.”
Note five reasons why someone is tempted after receiving spiritual grace. First, that he may gain experience of his righteousness; Sirach 34:9: “He who has not been tried, what does he know?” Second, to restrain pride; 2 Corinthians 12:7: “Lest the greatness of the revelations exalt me, there was given to me a thorn in my flesh, an angel of Satan to buffet me,” and so forth. Third, to confound the devil, so that he may know how great is Christ’s power, that he cannot overcome; an example of this is found in Job 1:8: “Have you considered my servant Job?” Fourth, that one may be made stronger, just as soldiers are made strong by experience; Judges 3: why did He wish to leave enemies with the children of Israel? Fifth, that one may recognize his dignity: because when the devil attacks someone, this turns to his honor, since the devil attacks the saints; Job 40:10: “His food is grass… and he trusts that the Jordan may flow into his mouth.”
Next follows the place: “Then Jesus was led into the desert.” This fits what precedes and follows, because it was fitting that after Baptism He should enter the desert. This is signified in the people of Israel, who after passing through the Red Sea—which was a figure of Baptism—came to the promised land through desert and solitude; thus the baptized ought to seek a solitary and quiet life, leaving the world either bodily or in mind; Hosea 2:14: “I will lead her into solitude and speak to her heart.” Psalm 54:8: “Behold, I have gone far off fleeing, and remained in the wilderness.”
It was fitting that He go into the desert as if to a single combat with the devil. Chrysostom says: he goes into the desert who goes outside the boundaries (that is, the will) of the flesh and the world, where there is no place for temptation. For how is one tempted by lust who spends the whole day with his wife? But those who do not go out from the will of the flesh and the world are not sons of God but sons of the devil, who even having their own wife desire another; but the sons of God, having the Holy Spirit, are led into the desert to be tempted with Christ, of whom it follows: “led by the Spirit,” understand the Holy Spirit.
But he who leads is greater than he who is led; therefore the Holy Spirit is greater than Christ. It must be answered: if this is referred to Jesus insofar as He is the Son of God, He is equal to the Holy Spirit. One can lead another either by command, and thus is greater, or by exhortation, and thus is equal; John 1:40–41, Andrew led Peter to Jesus, and thus Jesus was led. Hilary refers this to Christ insofar as He is man: namely, the Holy Spirit exposes to temptation the man whom He had filled.
Men are led by the Holy Spirit when they are moved by charity, so that they are not moved by their own impulse but by another, because they follow the impulse of charity; 2 Corinthians 5:14: “The charity of Christ urges us.” And thus the sons of God are led by the Holy Spirit so that the time of this life—which is full of temptations, Job 7:1: “The life of man upon earth is a temptation”—may pass with victory through Christ’s power. For He willed to be tempted so that just as by His death He conquered ours, so by His temptation He might overcome all our temptations; Hebrews 4:15: “We do not have a high priest who cannot sympathize with our weaknesses, but one tempted in all things according to likeness, yet without sin.”
Gregory says that there are three degrees of temptation: suggestion, delight, and consent. The first is from outside and can be without sin; the second is from within, where sin begins; which is completed by consent. The first degree could be in Christ, not the others. Note also that the devil would not have dared to approach to tempt Christ unless Christ had first approached him.
Next is set down the second preliminary, namely fasting: “and when He had fasted,” which fits both what precedes and what follows. It fits what precedes because it is fitting that someone fast after Baptism, since after Baptism one should not be idle but exercised in good works; Galatians 5:13: “You were called to freedom, brethren,” but true freedom is not to be handed over to a carnal life. It fits what follows because it was fitting that he fast whom the devil was about to tempt, since this kind of demon is not cast out except by prayer and fasting (cf. Matthew 17:20).
“For forty days.” This is to be understood literally. And it adds “and nights,” lest anyone think that eating by night was permitted, as the Saracens do. This number is prefigured in the Old Testament in Moses and Elijah (Exodus 24:18; 1 Kings 19:8). There is a mystery in this number, because it arises from ten multiplied by four. Ten signifies the Law, since the whole Law is contained in the Ten Commandments. Four signifies the composition of the flesh, since the flesh is composed of four elements. Therefore because we transgress the divine law through the prompting of the flesh, it is fitting that we afflict our flesh for forty days.
According to Gregory, this number was instituted by the Church for fasting, because by it we pay tithes of the whole year: from the first Sunday to Easter there are thirty-six fasting days, which are a tenth part of the year, six days being excepted. Therefore from ancient times some added the middle day, fasting until midnight of Holy Saturday.
A third point is added: “afterwards He was hungry.” This is not read of Moses and Elijah, who were mere men; but Christ willed to hunger to show His humanity, because otherwise the devil would not have dared to approach; Philippians 2:7: “Made in the likeness of men and found in appearance as a man.”
Next the assault of temptation is set forth, and it is threefold: first of gluttony, second of vainglory, third of ambition. The second is where it says, “Then the devil took Him into the holy city.” The third, “Again the devil took Him onto a very high mountain.”
Concerning the first, two things are done: first the devil’s assault is presented; second how Christ responded. “And the tempter coming said.” This could happen such that he approached Jesus in some bodily form. There is a threefold temptation: God tempts to instruct (Genesis 22:1: God tempted Abraham); sometimes man tempts to learn, as the queen of Sheba tested Solomon (1 Kings 10:1); the devil tempts to deceive (1 Thessalonians 3:5).
Whoever wishes to test knowledge begins with general matters. The common vices of the human race are the vices of the flesh, especially gluttony. Likewise one who wishes to besiege a fortress begins at the weaker part; man has two parts, carnal and spiritual. The devil always tempts from the weaker part; thus he first tempts by carnal vices, as in the first parent, whom he first tempted by gluttony.
But note the marvelous cunning: “If you are the Son of God”—he tempted directly about one thing while indirectly about another. Thus in the first man he persuaded him to eat of the tree (a carnal sin), but secretly led him to pride and avarice, spiritual sins, saying “you will be like gods” (Genesis 3:5). So with Christ: he had heard that Christ would come, and this seemed to be the Son of God, yet he doubted whether He was the one foretold, since he found nothing in Him; John 14:30: “The prince of this world comes, and in me he has nothing.”
Therefore he suggested what is pleasing to a hungry man and led Him to desire what belongs to God: “If you are the Son of God, command that these stones be made bread.” Ecclesiastes 8:4: “The word of a king has power.” Psalm 33:6: “By the word of the Lord the heavens were established.” Thus a stone could be changed by His word. If He did it, he would know He was the Son of God; if not, he would induce arrogance.
Many consent to carnal sins thinking they do not lose spiritual status. But if consenting did not cause loss, temptation would be slight. Thus the devil persuaded the woman and tried Christ, promising spiritual goods.
Christ answered: “It is written: man does not live by bread alone.” In this response He gives three lessons for the tempted: first to resort to the medicine of Scripture; Psalm 119:11: “I have hidden your words in my heart that I may not sin.” Second, not to do anything at the devil’s suggestion. Third, not to act without usefulness merely for display, which is vanity.
“Man does not live by bread alone.” The devil aimed at drawing Him to carnal desire and presumption; Christ avoids boasting, calling Himself “man.” The devil draws to bodily desire; Christ draws to spiritual goods: “but by every word that proceeds from the mouth of God.” That is, spiritual life is more to be sought than bodily life, which is preserved by spiritual nourishment. John 6:69: “You have the words of eternal life.” Psalm 119:93: “You have given me life in them.”
He says “every word,” because all spiritual teaching is from God, whether spoken by man or God; and “from the mouth,” because the preacher is God’s mouth (Jeremiah 15:19). Or it can mean that man lives not only by bread but by God’s command, even without food.
“Then the devil took Him into the holy city.” After the first temptation comes the second, of vainglory, fittingly because pride lies in wait for good works (Augustine). Three things are done: place, assault, and Christ’s resistance. Luke places the order differently; Augustine says the order is not essential. Matthew follows the nature of temptations: after gluttony and vainglory comes ambition, as with Adam.
Why “took”? Jerome says the Evangelist speaks according to the devil’s opinion: what Christ endured willingly the devil thought done by his power. It is called holy because sacred rites were done there or because of the fathers’ holiness.
Mark says He was tempted forty days in the desert; thus the first temptation was in the desert, the others outside. Some say the devil carried Him; others (better) that he persuaded Him to go, and Christ went by His own wisdom.
He set Him on the pinnacle of the temple. Solomon had built tiers and pinnacles by which people could ascend (1 Kings 6). Whether people saw depends: either Christ prevented being seen, or the devil appeared as a man.
“If you are the Son of God, throw yourself down.” The devil strikes with two arrows: vainglory and destruction. He says “throw,” because he always seeks to cast down (Revelation 12:4). He notes his weakness: no one is overcome unless willing. The pinnacle signifies teachers; the devil tempts the great with vainglory.
He cites Scripture to deceive, as false teachers do (2 Peter 3:16). Scripture can be distorted by misapplying, by using for wrong purpose, or by omitting contrary parts. The devil omitted “you shall tread on the serpent.”
Jesus answers with Scripture: “You shall not tempt the Lord your God” (Deuteronomy 6:16), defending with wisdom, not force (Wisdom 7:30).
Next comes the third temptation, of ambition or avarice: on a very high mountain. This signifies pride. He shows “all the kingdoms of the world,” either spiritually (the devil’s domain, John 12:31) or earthly. Chrysostom says he showed their locations and worldly glory.
“All these I will give you.” He promises and demands; he lies in the promise and is proud in the demand, since kingdoms are given by God (Daniel 4:14). “If you fall down and worship me.” The devil persists in his ancient desire (Isaiah 14:13). No one worships unless he falls. Ambition is implied: promise of riches and honors.
Then Christ rebukes: “Go, Satan.” He tolerated personal insults but not injury to God (Chrysostom). The devil can tempt only as permitted (1 Corinthians 10:13). To Peter He said “Get behind me”; here simply “Go,” since the devil cannot follow Him.
“It is written: You shall worship the Lord your God and Him only shall you serve” (Deuteronomy 6). This can mean either that a mere man should not be worshiped, or that Christ speaks as God.
There is a difference between worship and service. We must be subject to God and direct ourselves to Him as our final end. Obedience belongs to subjection (Acts 5:29). We are raised to God by approaching Him (Psalm 34:6) and by drawing others (1 Corinthians 3:9). Prostrations signify subjection; sacrifices signify elevation of the mind.
There is a service due to God alone, called in Greek λατρία (latria), and another service toward superiors called δουλεία (dulia). No creature is to be treated as ultimate end (Psalm 146:3; Jeremiah 17:5).
Finally the victory is shown in two ways. In the departure of the devil: “Then the devil left Him.” James 4:7: “Resist the devil and he will flee from you.” And…
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